fundamentals of knowing god - in greek philosophy and divine religion

8/14/2019 Fundamentals of KNOWING GOD - In Greek Philosophy and Divine Religion.

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FUNDAMENTALS

OF

KNOWING GODIn Greek Philosophy and Divine Religion

By: Reza Berenjkar

Translated by: Jalil Dorrani

IN THE NAME OF GOD

PrefaceThe book, which is with you, is the general layout of DivineTheology and the Theology of Greek Philosophy

In this research, effort has been made to discuss and compare the

genuine foundations and basic fundamentals of Knowing God and the

ways of gaining the knowledge of God in Divine Religions and in Greek

Philosophy.

Studying this book will bring us near to this view that the

monotheistic religions have exhibited a new logic in the Marefat

(Knowledge) of God which the like of t has never been found in the

human sciences.

Here, I consider it my duty to thank the respected Master and Faqih,

the commentator of Quran and the diver in the (sea) of gnostic knowledge

of Holy Imams, Hazrat Ayatullah Mirza Mohammad Baqir Miyaangi forthis reason that I have reaped benefits from him which has been reflected

in this present book.


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IndexTopics

Preface

Introduction

Section One: Proving God

Chapter One: Proof of God on Greece

Chapter Two: Proof of God in Religion(1) Religion of Judaism

(2) Religion of Christianity

(3) Religion of Islam

Section Two: Philosophical Theology

Chapter One: Period of Fantasy

Chapter Two: Period of Commencement of Philosophy

Chapter Three: Theology of Socrates

Chapter Four: Theology of Plato

Chapter Five: Theology of Aristotle

Section Three: Divine Theology

First Stage: Definition (of God) in Divine TheologyChapter One: Birth-Plato of Definition (of God)

Chapter Two: Outcome of Definition (of God)

Second Stage: Reminding and Argumentation in Religion Theology

Chapter One: Severence

Chapter Two: Sings (Ayats)

Chapter Three: Argumentation

Chapter Four: Worship

Third Stage: Submission and Faith in Divine Theology

Chapter One: Obstacles and Stimulations of Submission

Chapter Two: Outcome of Submission

Gist of Discussion

Introduction


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1-The history of Islamic contemplation and culture has

witnessed diverse conjunctions with different human

knowledge especially the exotic reflections.

As we know, after the spread of the geographical domain

of Islam, which were accompanied, with the attachment of

various tribes and nations, different thoughts and reflections

entered the domain of Islam. Amongst them were the

thinking of Indian, Iranian and Greek philosophers and

gnostics and the beliefs of Zorastrians, Jews and Christians.

The transfer of Greek philosophical books into Arabic gave

momentum to the above matter.

In the meanwhile, the Muslims who saw themselves as

alien to the numerous thoughts and beliefs showed various

reactions against these types of beliefs. These reactions can

be summarized into three important pivots and inclinations:

A-Some of the Islamic scholars did not pay attention to

these exotic elements since most of them did not consider as

permissible, any kind of research and investigation inMaaref (gnostic knowledge) and beliefs; not even with

regard to the divine works. They use to remain silent in front

of the questions related to beliefs and believed in the literal

meanings of Quran without any examination and analysis.

They suggested this as the only way of solution.

The above tendency has been in vogue mostly among the

Ahle Sunnat1 and one can count the Hanbalities and Ahle

hadith as those following this view. The slogan of this group

was Assoaal Bedah i.e. asking questions about religious

belief is heresy and forbidden. From among those who

belonged to this group, one can name persons like Malik-binAnas, Mohammad bin Idris, Shafaee, Sufyan Sun and in

particular Ahmad bin Hanbal.

B-some others were showing a passive reaction before the


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alien thoughts. They form a more widely spectrum. Some,

exhibited their reaction in the form of submission and

acceptance and some others who enjoyed relative freedom

and had the ability to do Ijtehad too by taking possession

over the alien elements and adorning them over the

foundations of religion gave entry to them in the head stock

of Islamic culture.

Transfer and translation of the alien philosophical thoughts

into Arabic language has passed three stages: Translation,

interpretation and their appropriation and

arrangement with the Islamic Maaref(gnostic knowledge)and establishment of new philosophical orders.

The second and third centuries Hijriwas the sparkling

period for translation of philosophical books. Among the

renowned translators, we can mention the names of Hussain

bin Ishaq and his son Ishaq bin Hussain.

The third and fourth centuries can be reckoned as the

period of acquisition and interpretation of the works of Greekand Alexandria laws which got started by people like Qavarri,

Yuhanabin Hailan, Abu Yahya Maruzi, Abu Bashar Mata bin

Yunus and Abu Zakaria Yahya bin Adi.

The third period started from third and fourth century and

reached its perfection in the fifth century. One can name

Qandi and Faarabi as the commencers of this period. The

climax of this stage can be seen in the works of Ibn Sina

and Sahrvardi.

The recent stage has been a dominant one amongst the

Muslim thinkers. The result was that the religious Maaref

(gnostic Knowledge) got mixed with the non-religiouselements in such manner that the system of beliefs enjoyed

much lesser the required purity. In reality, these thinkers,

directly and before coming in contact with the alien culture


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by referring to the inspiration and relection about them had

not acquired a faithful and religious system. By having one of

the religious Maaref in hand (that too a confused one) they

would encounter the non-religious belief, strive in

comprehending them and occasionally would write their

descriptions. Thereafter by taking and accepting them, they

strived hard to coordinate these type of beliefs with the

religions Maaref and give place to them in one rational

system. It can be said that these thinkers, in the threshold of

Islamic thoughts and by reaping the benefits of religious

Maaref, have given dept and profundity to the human

Maaref, Greek beliefs and other ancient schools of thoughts

and have given new shape to them and presented them in the

form of philosophical systems. In this way, that which reaped

the maximum benefit was the human philosophies which by

getting nourishment from the Divine Maaref, their

weaknesses and feebleness decreased and they got prepared

for stepping into the field of sciences and knowledge.However, on the other hands the Divine Maaref sustained a

real loss because gradually and gradually it lost its purity and

its basic elements were forgotten. Anyhow the above course

can be named as the manner of composition and adaptation

of divine and human Maaref (gnostic knowledge) or the

manner of systems-making on the basis of combination.

C-Another tendency to which we shall now refer is the

course which has been referred to by most of the theologians,

(especially the holy theologians) jurisprudence and thinkers

among the Shias and some parts of the Maaref too has been

acted upon. But on the whole and in the form of one unitedsystem, it has been less exposed to public view.

This path is an analytical encounter with the religious

authorities and the human view. In this course, the religious


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Maaref and the human belief will be examined discussed in

three stages: Acquisition and explanation of religious world-

view in the form of one united system and well reasoned and

on the basis of becoming learned in religious sources. The

second stage is recognizing and interpreting the human

world-views and the third stage is comparing the religious

theologies with each of the human world-views and

separating them from each other.

The above course can be named as the greatest Fiqh and

the way of segregation in Islamic beliefs or the related

discourse, because on the one hand it engages in obtaining

knowledge in the most basic religious matters and on the

other hand it resorts to separating the religious Maaref from

the non-religious one. In this method, talk is not about

contravention and confumation, problems and answers, and

correctness and incorrectness. Rather the discourse is in

perceiving the Maaref and separating them from each other.

The author, by confessing to the paucity of means has inthis research, applied the above method to the most

fundamental and the highest form of religious Maaref i.e.

recognizing the fundamentals of knowing God and this is a

small step on a great path. Of course, in this research benefit

has been derived from the views and confirmations of great

Jurisprudents and exegetists too. On the whole, it is expected

from the concerned thinkers and Islamic scholars that they do

not withhold from their useful guidance and notification and

help the author in reaping the benefits of their instructions.

2-Three is no doubts that till today various methods havebeen born culture and civilization. These methods, from the

viewpoints of policy, principle and consequences possess

common and contrast points. Therefore judging about a


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particular reflection does not necessarily embrace the other

reflective systems. Rather it involves only their common

points. However, without the least doubt, the Greek

philosophy due to the influence, which it had on other school

of thought possesses significance and importance such that it

makes it distinct and superior from the others. Although other

reflections before the Greek culture found its existence in

other places like Iran, India and China, none of them had

exerted influence on other civilizations and sects as Greece

had done such that Greece has come to be known as the

fountainhead of human views.

It is by favour of the above point that the importance of

recognition and separation of Greece and religion will

become clear. By Greece is meant the reflections of Greek

philosophers. In particular Socrates, Plato and more so

Aristotle.2 By religion is meant the divine religions i.e. the

collective teaching which the Divine Prophet have presented

on half of Almighty God to the people for their guidance likethe religion of Islam, religion of Jews and Christians. In as

much as the religion of Islam is the most perfect of all the

religion of Islam is the most perfect of all the religions and

the last amongst them and the Holy Quran has remained

immune from the calamities of deviation, our emphasis is

more so on Islam and our testimonies too are from Quran.

3-Undoubtedly the Fitrat(innate nature) or the naturalMarefat(knowledge about God) is one of the fundamental

structures of religious Maaref. However, regretfully in the

past philosophical and theological discussions much attentionhas not been given, as was required.3

In recent years too, while some have embarked upon that,

oftenly we see that among the reasons of proof of God,


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insufficient and weak reasons have been set forth. The claim

to this is that Fitrat (innate nature) is a part of religious

theological logic which along with the other parts, it

collectively shows the true path of knowing God in the

logic of divine religions. What this book has intended to

prove is this that the Compassionate God has not abandoned

the most basic matters related to belief and has not left its

affairs to the various Maarefs (gnostic knowledge) and to the

human contradictions. Rather, right from the first step of

search of religion, He has helped and shown the path.

4-it is necessary over here to have a general outlook and a

brief review over the discussions of this book.

In the first section, while comparing briefly the Usul

(principles) prevailing over the Greek reflection on the one

side and the basic foundation of divine religions on the other

side, we shall reach to this conclusion that the real differences

of these two inclinations should be linked for in their rootsand essence. A deeper investigation will take us towards this

direction that the real foundation and the corner-stone of

differences of these two schools of thought (with regard to

the Marefatof God) will return back to one basic and

foremost principle and that principle is collateral proof (not

acceptable proof).4 In the Greek reflection, the prevailing

inclination is this that every knowledgeable matter has been

manifested as mental complication and naturally the mind

should undergo autopsy with the knife of logic and

philosophy so that henceforth it is either approved or

rejected. The concept of God and proof of His existence too,like the other mental concepts is an unknown and irresolute

affair which one has to achieve with mental laboring and

after passing through various stages of examination and


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discussion. It is clear that except for some specific group of

people and thinkers for all the others, this rational behaviour

is forbidden and restricted. (Plato has emphasized this

matter).

The principle of collateral proof in its turn relies on two

other foundations; One is imagining God in the mechanism

of abstraction and separation and the other is its confirmation

with a definite method, which Aristotle was successful in

explaining that for the first time. By making use of the matter

of abstraction of collective concepts and the way of

combining the concepts and jurisdictions he was able to

explain the method of rational collateral proof. In the first

section this logical method will be evaluated and analyzed

and in the second section the kind of its functioning in

theologies and knowing God will be revealed. In the second

section the Greek philosophy and its theologies will be

discussed in five stages. These stages are the period of

fantasies, the beginning of philosophy, the philosophy ofSocrates, Plato and Aristotle. The real emphasis is on Plato

and especially Aristotle and thus while examining the

fundamental of their theologies we shall in contrast briefly

refer to the religious fundamentals.

On the other hand, the inclination towards the divine

Prophets and the Marefat of God is mooted not as one

rational affair and that too unknown and uncertain, but as one

clear mysticism and Marefat in the heart and innate

disposition of all the human beings. Thus if at times, this

Marefat (knowledge about God) is not having the required

divulgence and manifestation it is due to inattentiveness orhuman negligence and external hindrances and factors where

the tarnished dust settles over the mirror of Fitrat (innate

nature) and deprives man from its remembrance. Therefore


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the cornerstone of the upright religion consists of the norm of

innate definition.

(*)

On this basis, the divine Prophets put into operation the

innate Marefat through elegant methods. These methods

were reminding and notifying the very same Marefat.

Therefore reminding was the real path of the divine

evangelists and is the second stage from the stages of divine

theology (knowing God). However, in as much as man is the

bearer of three-will and power and is in the position to

express gratitude and submission before God or turn away

and express obstinacy in front of the reminders, so in the

third stage of divine theologies the matter of submission is

set forth.

In this way, the first stage from the stages of guidance and

belief is given to man and he finds readiness and honor of

entering in the next stage of journey to God and behaving on

the path of bondage.These three stages (definition, reminding and submission)

form the logic and the real fundamentals of religious

theology (knowing God) which will be discussed in order in

the third Chapter of this book.

Section One: Proving God

Chapter One: Proof of God in Greece

Introduction

Before entering into discussion we remind you of twopoints. Firstly we shall project a general outlook over the

Geek culture and then present some of the similar opinions

between the Greek and divine beliefs.


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1) If we wish to present a general analysis of the Greek

civilization perhaps we can say that the Greek civilization

started with fantasies and passed through the stages of

intellection and intuition and finally ended in religion. In the

beginning, the people of Greece with fantasies reached to a

legend. Later they rationalized the various disillusioned and

sceptical philosophies and still further they turned towards

mysticism and finally accepted religion.

However the Greek fantasies did not grow at one stroke

but was precedented to the past matter. This past matter,

which the Greek fantasies, started dominating in that was the

divine Fitrat (innate nature) and the reflections of the past

religions. Therefore the most important matter which is set

forth in the period of fantasy is the matter of Gods and divine

myths.

It was when the Greek fantasies started to dominate over

this pure divine Fitrat that the matter of gods was mooted.

The next stage was rationalization but the rationalization toowas precedented to the past matter, which was the same

previous fantasies. The fantasies were refined in the filter of

rationalization and as an example, the gods in the eyes of

Aristotle were transformed to the first stimulant or the

intellect and or the reasons in Aristotle and examples

in Plato replaced the gods.

As far as the human intellect precedented to the fantasies

did not have the ability to give reply to all the human affairs,the inclinations in the later periods were towards discussions

in morals or scepticism.

The next stage was inclination towards intuition (divinevision) and mysticism. In this stage, the reasoning found

purification in the filter of intuition and as an example the

first stimulant; intellect and separable being in the view of


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Plato got transformed to the (Absolute) One, the Supreme

being and indescribable peak of thought and reflection.

The negative philosophies of Plutonism was the last of the

endeavors of Greek Culture in theologies and gnosis and here

the Greek civilization came to an end and the religion of

Christ came into existence.

Just as this stage appeared in Greece after the Jewish

religion in the same manner after the Christian religion too it

took shape in another form in the middle century which

lasted till the appearance of the Last Prophet and the religion

of Islam.

The famous historian of philosophy Kapilstan says: From

the time when thought and semi-scientific and semi-

philosophical research of the cosmologists replaced wisdom,

counsel and (seven) maxims of the wise and the myths of the

lyrists, one can say that philosophy (in any logical state) took

the place of art. This philosophy reached its climax at the

time of Plato and Aristotle and finally succeeded to itshighest level of ascension, not in mythology but in

mysticism (Fredrik Kapilstan - History of Philosophy)

Will Durant, about the Greek Civilization says: The

religious and philosophical campaign had at present seen

three stages: Attack to religion like the period before

Socrates, endeavour on the path of substituting religion with

the natural fantasies like the period of Aristotle and Epicures

and finally returning back to religion in the period of sceptics

and Stoic philosophers. This movement eventually ended in

neo-Platonism and Christianity. Such kind of sequence has

taken place many times in history and perhaps today too it isin the state of coming into existence (Will Durrant - History ofCivilization, old edition vol. 6, and Pg. 270)

2) A few similarities can be seen between the Greek

beliefs and the divine beliefs, which for justifying that some


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of the viewpoints have been explained.

One view is this that the Greek culture has derived

benefits from the past religious especially from the teachings

of Jewish religion, but of course with changes, which are the

specialties of the Greek culture. Regarding this, we mention

some of the testimonies:

Kapilstan says:

It was the Jews who alleged that the eminent Greek

philosophers with their important thoughts and reflections

were greatly indebted to the holy book. (Kapilstan: History ofPhilosophy Vol. 1. Pg. 636)

Piloon who was the fascinated one among the Greek

philosophers believed that both in the Greek philosophy and

in the holy book and tradition of the Jews one can find a

unique reality while he was of the opinion that the

philosophers have taken advantage of the holy books(Kapilstan: History of philosophy vol.1 Pg.636)

Pilooyunus (from the neo-Platonists) was of the same view

that Plato has taken his view that Plato has taken his wisdomfrom the fine books (Pentateuch) [Old Testament]. (As above Pg.670)

Huze Nufisaguri ... had a close relation with the religious

life of that time. Apparently, in Alexandria e the place of

conjunction and meeting of the Greek philosophers, exclusive

knowledge and Oriental religion has come into existence. (Asabove Pg. 618)

Will Durant says: In the entire tempests and disturbances

of this period, the Jews preserved their patrimonial love for

knowledge and devoted more than their required share in

literature persistent in this period. Some of the most sublime

parts of the holy book belongs to this period The Greek Jews,

mostly in Alexandria and partly in other East

Mediterraneancities wrote masterpieces like the Book of

Jamae (Society book), Prophet Daniel, some parts


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proverbs, Zaboor of Davood and some greater portion of

the Unknown Principle in Arabic, Hebrew and Greek

languages. The scholars used to interpret the verses of Torah

in to Hebrew language d schools were opened for teaching

the book of principles of Torah and analyzing its moral

standards for the ever-increasing young generation. (WillDurant-History of Civilization old edition; vol. 6. Pg. 198 onwards)

This recommendation was strengthened in the middlecentury by students of Yustin, Tatiyanus and the philosophers

after him. However, another justifications, which was set

forth in the middle centuries was the matter of Logos.

Yustin who was a Christian scholar, by making use of the

Gospel of John would say: Isa Messiah is a word (logo) and

the word of God and the word of anyone who comes in

this world it illuminates its luminosity. So one can conclude

that it is possible to achieve faith in God through natural

revelation of divine word before it is incarnated in the body

of Isa and confessed among us. (Aten Thelson - The spirit of philosophyof the middle century)

Laaktanteyus a Christian scholar believed that Socrates,

Plato and Sankara have said many good things and in fact

each one of them attained a part of the whole reality ...

However, the main point is this that no one can distinguish

the truth from falsehood in the beliefs of the philosophers

unless if he has recognized the reality from before and no one

can recognize the truth from before unless if God has taught

him through revelation. (As above Pg. 43)Some of the Christian scholars like Arigen too have

reckoned reason to be similar to word and Isa Messiah and

consider that to be dependent on the Divine Essence. Anyhowour purpose over here is to describe the dividing points of

Greek philosophy from religion.


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Proof of God in Greece

Greece at the time of Plato was the fountain-head of such

practice which according of God and accepts the proof by

means of reasoning (A. J. Arbari - Reason and revelation in Islam)Among the evident specification of Greece was

independent reasoning in achieving the realities and one of

the realities too was God. This independency of reason can be

seen in different ways in Greece and perhaps before Greece

and basically in every kind of human and non-religious

reflection. However it entered a new phase through Socrates.

He revolted against devouteness in morals and wanted to

establish a rational morals.

The majority of the people of Athens were suspicious of

Socrates. The religious-minded people reckoned him to be

the most dangerous of the sophists because he was against

every kind of religious ceremonies and celebrations.

However he reflected the ancient religion and wanted every

law to be weighed accurately with the yardstick of reason.(Will Durant - History of Civilization; new edition; chapter 16; Pg. 416)The method of Socrates reasoning was a special one

which, reached its perfection at the time of Aristotle and it is

here that some have reckoned Socrates to be the founder of

philosophy. However, before describing this method we

should pay attention to its principle and root.

Perhaps one can find the special independancy of reason

in the views of Heraculitis. He was the first person to

emphasize on this matter that the perceptible things are

always in the state of change. Even if the philosophers before

him had comprehended this reality yet it was he who

emphasized this matter and his fame too was mainly due to

some sentences, which he has explained in this regard. For

example the sentence: You cannot keep your foot twice in

one river because the fresh water is constantly flowing and


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passes from you.

Aristotle narrates that Heraculitis said: All the perceptible

things are always in the state of flux and no knowledge or

recognition is connected to them. (Aristotle - Metaphysics)

The result of this view is that rational knowledge and

recognition is having no concern with the perceptible things

and the affairs belonging to the material world and one

cannot recognize the perceptible things except if we remove

it by some means from its materialistic and trivial state and

give a non-material aspect to it. This affair was fulfilled in

Greece through separation of the universal concepts from the

particular ones. The Universals with all its kinds form the

basis of Greek knowledge. It is only the abstractional affairs,

which are constant and reason encompasses them.

Therefore, the only means for recognizing the world is the

Universals. Perhaps the first person who put into Operation

the beliefs of Heraculitis was Socrates. He (i.e. Socrates) who

was living during the time of sophists seeked to find asolution for the doubts of the sophists. The sophists

recommended the theory of relativity and denied all things

which possessed the required and universal consideration.

However Socrates paid attention to this reality that the

Universal concept remains uniform. It is possible that the

particular ones undergo change but the meaning remains

constant. (Kapilistan- History of Philosophy; vol.1; Pg.149)

The main aim of Socrates was to describe a blissful and

ethical life and he would fulfil this task by resorting to the

Universal definition of ethical virtues. He reckoned the

source of these definitions to be the human soul. However hebelieved that one could have access to the Universal

definitions only through reasoning and dialogue.

In the beginning, he would with utmost skill place the


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opposite person to self-contradiction and manifest his

mistake for him. Thereafter he would assist him in following

the matter by himself and in discovering the truth. Dialogue

and Dialectic would begin from a less adequatedefinition

and move forward to a more adequate definition and or move

forward from observation and examination of trivial cases to

a Universal definition. Sometimes he would not reach to any

decisive conclusion in practice but nevertheless his aim was

one: i.e. searching one correct and Universal definition. (Asabove Pg. 152)

Therefore, Aristotle says that there are two advancements

in knowledge which we can truly attribute them to Socrates;

putting into effect the inductive reasoning and the universal

definitions. (As above Pg. 149)Plato who became acquainted with the beliefs of

Heraculitis through Kratulus (one of the followers of

Heraculitis) accepted his view that the perceptible things are

constantly in the state of revival and becoming (process) and

no type of knowledge and recognition is having attachmentwith the perceptible things. He also accepted the view of his

teacher Socrates that probe and definition is through the

Universals.

Plato who reckoned on the one hand the perceptible things

to be variable and thought on the other hand that recognition

is possible through invariable and general affairs, came to

this view that the Universals are existing in another world

called the world of exemplary ideas These Universals or

exemplary ideas are abstract and fixed affairs which exists in

another world separate from the perceptible things. On the

other hand, the perceptible things are existing by virtue of

benefiting from the exemplary ideas and the actual

recognition of one thing is in reality the recognition of its

abstract example.


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Aristotle accepts the recommendation Marefat (gnostic

knowledge) through the Universals from his master Plato.

However he does not believe that there is another existence

for the Universities separate from the perceptible things.

According to Aristotle, the reasoning by virtue of which it

makes possible and explains the view of Plato about rational

knowledge, only proves that Universal is a reality and fantasy

and illusion is not for the mind. However it does not prove

that the Universal is separated from the abstract things, life

and innate order. (As above Pg. 401)

On the other hand, he finds many faults about the view of

exemplary ideas. Therefore Aristotle while accepting this

mater that knowledge is connected to the Universal and

searches the Universal in the perceptible world, yet

perceptible, abstract and multiple are not due to the

multiplicity and greatness of the Universal. Thus every thing

should be having a Universal aspect which the responsibility

of the philosophers is to detach that Universal.According to Aristotle, Universal is not merely a

subjective concept or a state of literal definition. Rather, like

the Universality in mind a specific essence exists in the

perceptible things even though this specific essence is not

immaterial and separate from the perceptible things. This

specific essence which is having one kind of existence in a

person is a real foundation for the separable Universal which

is having a numerical unity in mind and it can without any

difference be the carrier of all grades of parts. The matter of

existence of common genus in species too is expound in the

same manner until we reach to the genus of genera which thehighest of that is not the genus which can be indifferently

conveyed over the lower genus. This genus of genera is of the

same category, which according to Aristotle is ten and is


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named as the ten categories. In this way we reach the species,

genera and categories.

Similarity, by paying attention to the various species, the

concept of reason apart from separating the common aspects

between them which were genus, also separates the

uncommon ones which are differentia and by combination of

common factors and the distinguishing factors i.e. genus and

differentia it achieves a universal meaning of one kind.

Therefore, for recognizing the quality of a person, firstly

by way of theafore-said separation, we come to know the

kind of that person but yet the quality of this kind is

unknown. So by the same method we attain the genus and

differentia and by combination of the two known universal

(genus and differentia) we attain the unknown (definition and

quality of its kind). By this method we will be successful in

discovering the quality of things.

This matter was true to imaginations. However with

regard to confirmations i.e. certifying the attribute for theproposition, we first gather together the elementary materials

i.e. a number of known suppositions and then we keep two

self-evident propositions and two known confirmations

(which carrying the attribute upon the proposition in them is

self-evident) next to each other in a special form till we reach

to the third case which was unknown. Here we will succeed

in proving the unknown proposition.

From the above matter it becomes clear that making use of

the Universals for proving an affair requires a special

method. The Universals as per special rule, are classified and

by means of combination of these Universals we come to thepropositions and by combination of the propositions we will,

by following rule, have access to the rational proofs and

reasoning and will discover the unknown proposition.


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Therefore, for making use of the Universals special logic

is required which Aristotle succeeded in discovering this

logic. As a result, by compiling his logic and while making

perfect Heraculitis beliefs, Aristotle presented the method of

rational proof and by making use of this logic and the capital

of Universals he himself produced a rational system which

according to him was in conformity with the concrete and

external system. So henceforth, for every claim a proof was

to be presented which would be in agreement with the scale

of Aristotles logic. In the view of Aristotle and other

philosophers the existence of God too was a claim, which

needed philosophical proofs and before establishment of that,

the philosophers were having no right to believe in the

existence of God.

Chapter Two: Proof of God in Religion

Basically in the divine religions God has not been set forthas one unknown matter so that His existence can be proved

by logical proofs and adjustment abstract concepts. Rather

one of the actions of God is to make Himself known to the

people and to remind. It is merely a kind of manifestation of

innate Marefat(gnosis), a Marefat (gnosis) which has

been deposited in the heart of man and man must pay

attention to that (Marefat).

The role of Prophets too were to remind the people of their

innate Marefat and not to prove God. For this reason the

Prophets instead of setting up scientific Academies and

presenting the logic of separation of the Universal speciesand differentias and describing the conditions of collection of

propositions and preparing the students for perceiving the

proofs of existence of God, by taking for granted the innate


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Marefat and its awakening, strived mostly in proving their

Messengership through miracles. After proving their

Prophethood and Messengership they would introduce

beliefs, morals, commandments and the way of living a

prosperous life and finally would strive to bring religion to its

objectivity through divine rule.

Pious and alert people too by listening to the verses of

Holy books, would perceive the reply to their innate call and

pay heed to their deposited Marefat and pursue the religion.

Of course, impure people like Abu Jahl, Abu Lahab and Abu

Sufyan too abstained from accepting God or the

Messengership of Holy Prophet (S.A.W.) due to various

reasons like jealousy or material and economic benefits.

Other too, who wished to have lengthy discussion with

regard to proof of God, were introduced as obstinate persons.

Although Prophet (S.A.W.) and Holy Imams were always

ready for discussion and good disputation and even trained

some for this purpose, yet good disputation is different fromestablishing philosophical proofs. The manner of these two

paths and their addressers and their aims differ from each

other.

In dispute, the aim is refuting the false matter or

disproving the refutation, which has been established on true

saying. In this way, the obstacle to guidance i.e. the enemy,

which is the very mental fabrications and false superstitions,

is broken and the way is prepared for guidance through

reminding. Therefore the aim of Dispute is not to make the

enemy reach the fact but removing the obstacle of ones

guidance. Discussion about dispute and proofs in the methodsof Prophets will come in the second stage of the third section

of the book.

The manifestation of theology after the divine religions


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too shows the same meaning because the theologians take for

granted the existence of God and their aim is to defend the

divine Maaref (gnostic knowledge) and to get rid of the

doubts of the obstinate ones. If ever they resort to logical

reasoning for proving the existence of God it is merely for

debate, dispute and silencing of the enemy and not for

achieving the fact, since a theologist has already reached the

fact from before.

Now we shall derive testimonies from three divine

religions i.e. Islam, Christianity and Judaism with regard to

the above matter.

1) Religion of Judaism:

None of the writers of the Old Testament have discussed

the existence of God in the form of indescribable question

and answers and or in the form of intermixed skepticism

since the Semitic soul sees God in the inspiration. What we

said about the Old Testament is also true to the NewTestament with a slight variation. (A. J. Arbari - Reason and Revelationin Islam; Pg. 5)

In the Journey of Exodus, it has come in Torah that:

Moses in reply said: Indeed Thy will not accept they and me

will not listen to me. Rather they will say. Jehovah has not

been revealed upon you. Then God told him: What is in you

hand? He replied: A rod. God said: Throw it on the ground.

When he threw it on the ground it turned into a snake and

Moses fled from it. Then God told Moses: Stretch out your

hand and catch its tail. So Moses stretched out his hand and

when he caught hold of the snake, it turned back into his rod.

This was, so that they believe that Jehovah of their God,

Abrahams God, Isaacs God and Yaqoobs God is revealed

upon him. (Old Testament (Taurat); London 1895; Journey of Exodus; ChapterFive)


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Just as it can be seen Bani-Israel have doubted the

Prophethood of Prophet Moses and it was not that they have

denied God and in order to prove that God has conversed

with Moses (Jehovah), God gives Moses the miracle of the

rod.

In the book of Prophet Ezekiel it has come that: And his

sons (Bani-Israel) are adamant and hardhearted and I am

sending you to them to say that the God (Jehovah) has said as

such and whether they listen or (not for they are seditious

people) they will realize that a Prophet is among them. (Samesource: hook of Prophet Ezekiel chapter two)

Surely if I had sent you to other than Bani-Israel they

would have listened to you. However the family of Israel do

not wish to listen to you for they do not wish to listen to me

for the entire family of Israel are adamant and hardhearted.(Same source, chapter three)

Just as it can be seen in the above verses the reason that

the family of Israel did not accept God and His Prophet was

that they were hardhearted, adamant and seditious and notthat they were not having any reasons for proving God.

Similarly it has come in the above verses that Bani-Israel will

realize that a Prophet is among them i.e. as soon as listening

to the talks of Prophet and verses of God they will understand

that these talks are the verses of God and its speaker is a

Prophet. This is because the talks of a Prophet is the reply to

the innate call of human beings and causes man to pay

attention to his heartily Maaref (gnosis). However, it is only

the pure heart, which is ready by tongue and action to accept

the existence of God and not the hard and cruel heart.

2) Religion of Christianity

In the Gospel of Barnabas it has come that: When Isa

(Yasou) reached the age of thirty, Gabrael descended upon


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him and delivered Gods message to him and Isa (Jesus)

realized that he is one Prophet sent towards the Israelites. So

after bidding farewell to Mary, he came down from the

mountain and traveled towards Jerusalem. On the way, he

came across a person who suffered from leprosy and he cured

him. When people came to know of this affair, they

proceeded towards Isa (A.S.) and surrounded him in order to

be informed of the realities.

We continue the talk from the sayings of Barnabas: The

soothsayers went back and forth towards Yasou and said:

This tribe wishes to see you and hear from you, so climb over

this stand and when God presents you a word converse with

Him in the name of God. Thus Yasou climbed on top, the

place where the speakers were habituated in speaking over

there and when he signaled with his hand, a signal for

observing silence, he opened his mouth and said: Blessed is

the name of God who wills by His Beneficence and Mercy.

Then He created His creatures so that they praise Him.Blessed is the pure name of God who created the light of all

His Prophets before anything else in order to send them for

the deliverance of the world

Thereafter, he spoke something about the creation of

angels and man and about the history of man and the

previous Prophets. Then he referred to the Day of Judgement

and advised the people and rebuked the soothsayers for being

negligent in the way of God and for being greedy. Similarly

he rebuked the scholars because of their corrupt teachings

and concealment of the Divine Laws.

Barnabas says: The words of Yasou had its effect on thetribe such that all began to cry from the small to their big

ones. They implored his mercy and lamented before him in

order that he prays for them. But the words had no effect


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among their priests and chiefs who did not conceal on that

day their enmity with Yasou since he had spoken such words,

which were against the priests, the scholars and their

writings. So they decided to kill him (Gospel of Barnabas)Just as it can be seen, after the speech of Prophet Isa

(A.S.), which did not contain any philosophical proofs in

proving God or Prophethood, the people were impressed and

moved. While paying attention to God they recognized Isa

(A.S.) by his speech and reckoned him to be the Prophet of

God, except for the priests and chiefs among them. As

Prophet Isa had spoken against them and raised the curtain

from their ugly deeds, they bore enmity with him and were

determined in killing him.

Therefore in the invitation of Isa, there was no logical

reasoning and the people too were moved and accepted his

call except the unjust and the evil-doers who denied him due

to their obstinacy.

Perhaps some may say that Bani-Israel. By means ofguidance of the preceding Prophets through philosophical

reasoning were all believing in God and so Isa did not

produce any logical reasoning for them.

In reply, let us assume upon the truthfulness of this saying

that all the people before the appointment of Prophet Isa were

believers:

Firstly, with regard to the previous Prophets too like

Prophet Moses nothing like proof of God through

philosophical reasoning can be seen in the Old Testament.

Rather testimonies can be found contrary to this matter which

we pointed some of them in the section of Judaism.Secondly, recognizing God is the most fundamental matter

in the guidance of man and if the Marefat (gnosis) of God is

achieved through logical reasoning then an Ulul-Azm


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(Arch-Prophet) like Isa should at least speak about that on

some occasions and remind the people about it. But in the

heavenly books, which are at hand this matter cannot be seen

at all.

Thirdly, understanding the philosophical reasoning

requires a very sharp mind and one has to go through many

stages while the majority of the people are helpless in this

regard. Therefore if the Marefat of God was stalled upon

such reasoning then at the least some of the Bani-Israelites

should not have recognized God. Thus it was necessary upon

Isa to refer to these reasoning and explain them in his first

invitation or in the later ones while we do not see any of this

kind. The Christian philosophers of the middle century too,

under the influence of the Holy Book, reckoned man to be

carrying a divine image which this image is the presence of

God in our existence. That is to say, God is constantly present

in us by means of this image. This matter is sometimes

propounded as divine intuition.They reckoned the Marefat (gnosis) of God to be a

potential Marefat and thought the reasoning for proof of

existence of God to be only a factor for actualization of the

potential Marefat.

Bunawantura believed that the existence of God is a

reality, which exists in the depths of our hearts and the best

and the most reliable way for achieving the Marefat of God

is the innermost part and the journey of the self and not

journey of the horizons. This is because the Marefat of God

exists in a person potentially and by way of natural

disposition and man should, by deliberation and reflectionwith regard to this innate Marefat put it into effect. The

journey of the horizon too is derived from the journey of the

soul and with the journey of the horizons man should ponder


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over the realities of the external world and the divine

manifested signs so that his innate Marefat is manifested

more. These divine signs, because of being a sign and a

symbol are one kind of reminder and remembrance of God.

Gariguri Nisa believed that the best way of knowing

God is knowing ones own self because if man recognizes

himself as a divine image he has in reality recognized God.5

3) Religion of Islam

In numerous verses Holy Quran calls itself the book of

guidance. (Refer to Holy Quran: Baqarah: 2 and 185) And the most

fundamental matter in the guidance of man is the matter of

knowing God. Therefore one should see how Quran interprets

the matter of knowing God. Moreover, since the traditions of

the Infallible too are considered to be the interpretations of

Quran we shall make use of the traditions too along with the

verses of Quran.

The verses of Quran have spoken in various forms,innateness of Marefat (gnosis) of God and the heedlessness

of proof of God. Over here we divide the verses of Quran and

traditions into ten parts and in every part a few Ayats and

traditions will be referred to as examples.

1-In many verses of Quran it has come about the divine

Prophets saying that there is no doubt and hesitation in the

existence of God and if it is asked from the people as to who

is their creator they will reply God.

(*)

Their Apostles said: Is there doubt about Allah,

the Maker of the heavens and the earth?(Holy Quran: Ibrahim: 10)(*)

And if you should ask them who created them, they

would certainly say: Allah(Holy Quran: Zukhruf: 87)


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(*)

And it you ask them who created the heavens and the

earth, they will certainly say: Allah(Holy Quran: Luqman: 25 andzumur: 38)

(*)

And if you ask them who is it that sends down water fromthe clouds, then gives life to the earth with it after its death,

they will certainly say, Allah(Holy Quran: Ankabut: 63)(*)

Holy Prophet (S.A.W.) said: Every child is born in

accordance with his innate disposition (Fitrat) and by Fitrat

is meant Marefat (gnosis) and recognition of God being

the Creator and this verse If you ask who is the creator of

the heavens and the land they will say: God, gives

indication to this same matter. (Shaikh Kulaini - Usul-e-Kafi. Tasheeh ali-Akbar Ghaffari, Darul Kutub al Islamiyah, Tehran, 5th Edition vol. 2. Pg. 13)

(*)

It is narrated from Imam Sadeq (A.S.) about the verse of

covenant that: In the covenant, the people witnessed Godwith certainty. Then God made the people to forget this test

but kept protected in their hearts their confession towards

God. And if this test and confession was not there, nobody

would have recognized his Creator and Sustainer and this

verse gives indication to this very matter: If you ask them

who has created them, they will say God. (Allama Majlisi - Beharal-Anwar Darul Kutub Islamia, Tehran 4th edition vol. 5 Pg. 223)

2-It has come in the verse of covenant that God took

confession from the sons of Adam about His lordship and this

confession was taken in order that the unbelievers and the

polytheists do not say on the Day of Judgement that theywere heedless of God or that because their forefathers were

polytheists they too became polytheists.

This verse and numerous traditions, which have come


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under this verse shows that all the human beings have

witnessed God by test in a world before this world. If in case

this Marefat (gnosis) was not there, then recognition of God,

His name and attributes would have become impossible for

man. Thus God has taken from the human beings their

confession in His Lordship so that the argument is finished

upon all of them and they do not put forward any excuse that

they were heedless of God or attribute their disbelief to their

social environment or the society contaminated with

polytheism.

This verse shows that this innate Marefat is the actual

argumentation upon all the human-beings and it should be

such that it should have the possibility of manifesting and

appearing in every person in this world so that God can argue

against their excuse of heedlessness. Similarly, this Marefat

should be so clear and powerful that the environmental and

family conditions do not affect and overcome him. That is to

say, even in a society contaminated with polytheism, it (i.e.Marefat) should not get destroyed.

Now we mention a Holy verse along with some traditions.

(*)

And when your Lord brought forth from the children of

Adam, from their backs, their descendants, and made thembear witness against their own souls: Am I not your Lord?

They said: Yes! We bear witness. Lest you should say on theday of resurrection: Surely we were heedless of this or you

should say: Only our fathers associated others (with Allah)

before, and we were an offspring after them. Wilt Thou then

destroy us for what the vain doers did?(Holy Quran: Araf: 172-173)(*)

With regard to the verse of covenant, Imam Baqir (A.S.)

said: God takes out the sons of Adam from the rear of Adam


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till the Day of Judgement. They were minute particles when

God made them recognize Him and if this event had not

occurred then no one would have been able to recognize

Him. (Usu1-e-Kafi; vol. 2; Pg. 13)(*)

About the verse of Fitrat (innate disposition) it was

asked from Imam Sadeq (A.S.) as to what is Fitrat. Imam

replied: It means Islam. At the time of covenant God natured

the people upon Tauheed (monotheism) and said: Am I

not your Lord? In this event, both the believers and

unbelievers were present. (Usu1-e-Kafi; vol. 2; Pg. 13)(*)

It was asked from Imam Sadeq (A.S.) about the verse of

covenant and he said: The recognition of God remained firm

in the hearts of the people. They have forgotten the place of

covenant but a day shall come when they will remember it. If

such an affair was not there, then nobody could know who is

his Creator and Sustainer. (Behar al-Anwar; vol. 3; Pg. 280)(*) (Same source; vol. 5; Pg. 223)(*) (Same source; vol. 5; Pg. 237)

(*) (Same source; vol. 5; Pg. 280)6

3-In the verse of Fitrat, the verse first calls (the people

towards religion and then interprets the religion as Fitrat of

God which man has been natured and molded upon that

(fitrat). In the end, verse says that such Fitrat is not worthy

of change and alteration and the everlasting and steadfast

religion too is the same innate and natural religion. Therefore

the religion which is not based on Fitrat cannot be steadfast

and permanent.(*)

Then set your face upright for religion in the right state -

the nature made by Allah in which He has made men; there is


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no alterating of Allahs creation; that is the right religion, but

most people do not know (Holy Quran: Rum: 30)The traditions which have come in the books of tradition

about the mater of Marefat (gnosis) of God being innate and

natural are many. For example in the book of Esbaatul-

Hudathere is a chapter in the beginning of the book namedas: Annal Marefatul Ejmaliyatun ZarooriyatunMauhebatun

Fitriyatun Laa-Kasbiyeh and 65 traditions have been

narrated and the author adds that he has brought only some of

these traditions.

Similarly in the book of Tauheed-e-Sadooq in the 53rd

chapter under the title Bab Fitratullah azza Wa jallal khalqo

alal tauheed, ten traditions have been mentioned with regard

to Marefat (gnosis) of God being innate.

Moreover, in the book of Usul-e-Kafi, five traditions have

been narrated under Babo Fitratul Khalqe alal tauheed.

Over here, we narrate as an example, few traditions from

the book of Behar al-Anwar:(*)

About verse of Fitrat, Imam Sadeq (A.S.) said: God has

natured the people upon Tauheed (Monotheism). (Behar al-Anwar;vol.3; Pg. 277)

(*) (Same source)

(*) (Same source)(*) (Same source; Pg. 278)

Imam Baqer (A.S.) with regard to verse of Fitrat said: At

the time of covenant, God made the people recognize His

Lordship and natured Tauheed (monotheism) upon them. The

narrator asked Imam (A.S.): Did God address them? Imam

shook his head in the affirmative and said: If such an address

was not there, then people would not have recognized their

Lord and Sustainer.

(*) (Same source; Pg. 279)


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4-Verses of Quran reckon religion to be Hanif.(Upright)and just as it was seen in the verse of Fitrat, Quran has

interpreted Hanif as Fitrat (innate disposition) and in other

aspects of verses too, the traditions have interpreted

Hanifiyehas Fitrat.

(*)

Then set your face upright for religion in the right state -

the nature made by Allah in which He has made men.(HolyQuran: Rum: 30)

(*)

Being upright for Allah, not associating aught with Him(Holy Quran: Haj: 31)

(*) (Behar al-Anwar; vol.3; Pg. 276)

(*) (Same source: Pg. 279)

About the meaning of Hanifiyeh Imam Baqer (A.S.)

said as such: It means the Fitrat (Innate disposition) which

God has created everyone in accordance to that and there is

no alteration in the creation of God. He has created everyone

based on His Marefat and recognition.(*) (Same source: Pg. 279)(*) (Same source: Pg. 281)

5-those verses, which consider guidance to be the Action

of God - These verses, from the viewpoint of number, are the

most and from the viewpoint of reasoning are the best in

serving the purpose of our discussion.

To elaborate, in many verses God has mentioned guidance

to be an act exclusive for Himself having no one as partner in

that act. These verses consider real guidance to be that

guidance, which is only from God i.e. its doer, is God.

In the traditions too which have come with regard to thismatter in various books, the action of definition of God is

explicitly considered as the creative power of God where no

one has any role in it. Therefore if God had not introduced


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Himself none could have had the ability of knowing Him

because there is no human channel for knowing God which

would have been just a human imagination.

As examples we mention some verses and traditions:

(*)

Surely ours is it to show the way (Holy Quran: Lail: 12)(*)

Surely you cannot guide whom you love, but Allah guideswhom He please. (Holy Quran: Qasas: 56)

(*)

To make them walk in the right way is not incumbent on

you, but Allah guides aright whom He pleases.(Holy Quran:Raqarah: 272)

(*)

Surely Allahs guidance, that is the (true) guidance.(HolyQuran: Anam: 71 and Baqarah: 120)

(*)

Surely the (true) guidance is the guidance of Allah(Holy

Quran: Ale Imran: 73)(*)

Narrator says: I asked Imam Sadeq (A.S.) that Marefat

and making (the people) to recognize God the work of

whom? Imam (A.S.) said: It is the work of God and not His

servants. (Usul-Kafi; vol.1; Pg.163)

(*) (Same source Pg. 164)Recognition of God is not the responsibility of human

beings. It is upon God to introduce Himself and it is upon the

people to accept Him after introduction.

(*)

It was asked from Imam Reza (A.S.) whether the peoplehad any role in the Marefat (gnosis) of God to which Imam

(A.S.) replied in the negative. (Behar al-Anwar; vol. 5; Pg. 221)(*)


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Imam Sadeq (A.S.) said: God has not made responsible

the human beings for His Marefat and has also not set up

any way in them for Marefat. (Same source: Pg. 222)

It was asked from Amir al Mumeneen Ali (A.S.) as to

how he has recognized his Lord. He replied: I have

recognized Him by His own introduction.

(*) (Usul-e-Kafi; vol.1; Pg. 86)(*) (Same source Pg.162)

(*) (Same source Pg.164)(*) (Same source Pg. 163)

(*) (Tauheed-e-Sadooq; chapter 64; Pg. 416)(*) (Usul-e-Kafi; vol. 1; Pg. 85)(*) (Behar al-anwar; vol. 3; Pg. 270)

(*) (Dua-e-Abu-Hamza Somali)(*) (Dua-e-Saba.)7

6-Verses of Quran reckon the responsibility of Prophets

and the heavenly books to be that of reminding. Just as we

had seen in the previous verses, recognition of God takesplace through God himself.

Therefore, it can be said that the roles of Prophets in the

section of Knowing God is not to prove God which is

unknown. Rather their role is to remind the Marefat of God

since, the people, by getting involved in this material life

become heedless from paying attention to the Marefat of

God. Thus the role of Prophets is to remind this Marefat.

This reminder in Arabic is the same TazakkurWith regardto proving some unknown affair or teaching some matter the

word of Tazakkuris not used in Arabic language. Rather

Tazakkuris used in the case of reminding something whichwas previously existing.

(*) (Faiyumi: Al-Mesbah Ul Munir; Pg. 209)(*) (Jauhari: As-Sahih; vol. 2; Pg. 665)


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(*) (Fars bin zakaria - Muajam Maqayes ul Lughat; vol. 2; Pg. 358)8

Now we mention here some verses and traditions about

Tazakkur.

(*)

Therefore do remind, for you are only a reminder(HolyQuran: Ghashia: 21)

(*)

Therefore do remind, surely reminding does profit (HolyQuran: Aala: 9 & 10)

(*)

We have not revealed the Quran to you that you may beunsuccessful. Nay, it is a reminder to him who fears. (HolyQuran: Taha: 2 & 3)

(*)

It is nothing but a reminder and a plain Quran (HolyQuran: Yasin: 69)

(*)

It is nothing but a reminder to the nations.(Holy Quran:Saad: 87)

(*)And this is naught but a reminder to the morals. (Holy

Quran: Muddasir: 31)With regard to the duties of a Prophet, Ali (A.S.) says:

(*) (Nahjul Balagha 1st sermon)Then God appointed Prophets and Messengers one after

the other in order to take back the covenant of Fitrat from the

people and make them heedful of this forgotten bounty.

Just as it can be seen the duty of the Prophets is to remind

about the divine Fitrat regarding which in the previous world

a pledge and covenant had been taken. This Fitrat is the very

great bounty, which is forgotten and neglected by most of thepeople.

The renowned historian, Masoodi too in the beginning of

his book Murooj uz Zahabhas narrated a very magnificent


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and meaningful sermon from Ali (A.S.). In this sermon, while

explaining the greatness of Holy Prophet of Islam (S.A.W.),

Ali (A.S.) mentions the fact that Holy Prophet use to warn

the people of the pledge and covenant of Alam-e-Zar

(World of pre-existence):

(*) (Murooj az-Zahab. Daarul Marefat; vol. 1; Pg. 33)7-Many verses after mentioning some points like the

manner of creation and regularity of the Universe, set forth

the matter of Tazkereh (reminder) and with phrases like

Laallakum Tazakkaroon(sothat you may be mindful) or

Afalaa Tazakkaroon(willyou not then mind?) They explainthat the ofersaid matter is because of reminding the human-

beings and play the role of admonishers and not proving a

vague and unknown matter, as was described by Ayats in

point No. 6.

(*)

Say: Whose is the earth, and whoever is therein, if you

know? They will say: Allah, Say: Will you not then mind?(Holy Quran: Momenoon: 84-85)(*)

And He it is who made the night and the day to followeach other for him who desires to be mindful.(Holy Quran:Furqaan: 62)

(*)

And makes clear His communications to men, that

they may be mindful.(Holy Quran: Baqarah: 221)(*)

And the heaven, We raised it high with power, and most

surely we are the makers of things ample. And the earth, We

have made it a wide extent; how well have we then spread (it)out. And of everything we have created pairs that you may bemindful.(Holy Quran: Zaariyaat: 47-49)

It has come in Nahjul Balaghah that:


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(*) (Nahjul Balaghah - Subhi Saleh Sermon; No. 108; Pg. 155)All praise is to God who through His creatures has become

manifested upon them.

(*) (Same source, sermon 186; Pg. 273)(*) (Same source, sermon 185; Pg. 269)

(*) (Same source, sermon 213; Pg. 329)8-Verses, which say that man pays attention towards God

and seeks, help from his Creator in certain situations of life

like at the time of tribulation, adversity and fear and

helplessness. Basically, the world is neglectful of God.

Therefore at moments of danger when man loses hopes from

all the worldly manifestations, the material obstacles and

curtains over the Fitrat (innate disposition) are removed from

his eyes and the light of innate Marefat starts setting in and

this takes place all by itself without man having any authority

over it.

This setting of light is the same bestowing of Gods

Marefat through God Himself just as the wordAataynaahum (We have given them) has been used in some

of the verses. However after the setting of light and coming

out from the condition of helplessness, man becomes free

once more to either continue his heedfulness and submission

to God or start disbelieving in Him which usually he selects

the second one.

(*)

Then when evil afflicts you, to Him do you cry for aid.

Yet when He removes the evil from you, lo! A party of you

associates others with their lord. So that they may be

ungrateful for what We have given them; then enjoyyourselves; for soon will you know.(Holy Quran: Nahl: 53-55)

(*)

So when they ride in the ships they call upon Allah,


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being sincerely obedient to Him, but when He brings them

safe to the land, lo! They associate others (with Him).(HolyQuran: Ankabut: 65)

(*) (Holy Quran: Anam: 40-41)(*) (Holy Quran: Bani Isreal: 67)

(*) (Holy Quran: Zumar: 8)

(*) (Holy Quran: Naml: 62)

(*) (Tauheed of Sadooq; Pg. 231)9Allah is He who all the creatures at the time of need,

hardship and hopelessness from all other things, cry and

lament before Him and seek shelter in Him. A person told

Imam Sadiq (A.S.): O son of Messenger of Allah, you guide

me towards Allah for many controversies have perplexed

me.

Imam (A.S.) said: O the slave of Allah have you ever

traveled by ship? He replied: Yes. Imam said: Has it

happened that your ship was broken and there was no other

ship to save you and you were also not knowing swimming to

help you save your life? He replied: Yes. Imam (A.S.)continued and said: At that moment, didnt you perceive by

heart that there is someone who can save you from this

dangerous situation? He replied: Yes. Imam (A.S.) said:

That someone is God who is powerful enough to save when

others cannot do so.

9- Verses which reckon the duty of man to be only

accepting and submitting before the innate Marefat (gnosis).

Just as we had seen in the ofer-mentioned verses, guidance

and introduction of God has been fulfilled through God

Himself and the role of the Prophets in this regard is

reminding and making (the people) to remember the same

Marefat.

Over here a question may arise that what is then the role of

man with regard to guidance and recognition of God? Quran


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reckons the duty of man to be submission before the divine

guidance i.e. after the Hujjat(argument) is completed for

man through reminding it is now obligatory upon him to

submit himself before God. Thus the religion of God is Islam

and Islam means submission before God.

(*)

Surely the (true) religion with Allah is Islam (Holy Quran:Ale-Imran: 19)

(*) (Behar al-Anwar; vol. 68; Pg. 309; Traditions l, 2, 3, & 4)Of course man in this position is free i.e. in return for the

gift and bounty of guidance he can either be grateful or

ungrateful and so man has a role in the matter of being

guided. To elaborate more, just as it was mentioned before

man has no role in the original guidance and recognition of

God. However in the matter of being guided and putting

ones self on the path of guidance, man plays a decisive role.

In reality, guidance is related to both the sides - One is the

guidance of God and the other is the submission of man.

(*)We have shown (man) the path, either he be grateful or

ungrateful (Holy Quran: Insaan: 3)(*)

Surely the guidance of Allah, that is the (true) guidance,and we are commanded that we should submit to the Lord of

the worlds. (Holy Quran: Anaam: 71)So if they submit then indeed they follow the right way;

and if they turn back, then upon you is only the delivery of

the message. (Holy Quran: Ale-Imran: 20)

(*)

Nay! It is surely an admonition. So whoever pleases may

mind it. (Holy Quran: Muddasir: 54, 55)

(*) (Usul-e-Kafi; vol. 1; Pg. 164)(*) (Behar al-Anwar; vol. 5; Pg. 196)


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Imam Sadiq (A.S.) with regard to verse No. 3 of Chapter

Insaan of Holy Quran has said: We have introduced

ourselves to mankind and they, either accepts this Marefat

or forsakes it.

10-Verses of Quran reckon the cause of not acquiring

guidance to be the free will of man and wicked morals like

injustice and abomination. Just as we had seen in the verses

in point No. 9 man is free in front of innate Marefat to

either submit himself or reject it. Here we narrate verses,

which say that unjust people refrain from accepting the truth

and from submitting themselves before God and those people

who have ethical vies have faith in God. In none of these and

other verses have come that because of not having any reason

for proof of God and or for not understanding the

philosophical proofs a person has become an unbeliever and

no where it is mentioned that a person with a good mind who

has the power of perceiving philosophical proofs has turned

towards religion and Islam.(*)

And certainly We have revealed to you clearcommunications and none disbelieve in them except the

transgressor. (Holy Quran: Baqarah: 99)(*)

And none deny Our communications except the

unjust. (Holy Quran: Ankabut: 49)(*)

Evil is that for which they have sold their soul that they

should deny what Allah has reveal. (Holy Quran: Baqarah: 90)

(*)And Allah does not guide the transgressing people. (Holy

Quran: Saf: 5)

(*)

And Allah does not guide the unjust people (Holy Quran:


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Saf: 7)

(*)

Say: Who is the Lord of the seven heavens and the Lordof the mighty dominion?

They will say: (This is) Allahs. Say will you not then

guard (against evil)?Say: Who is it In Whole hand is the kingdom of all things

and who gives succor, but against Him succor is not given, Ifyou do but know? They will say: (This is) Allahs. Say: From

thence are you then deceived?

Nay! We have brought to them the truth, and most surelythey are liars. (Holy Quran: Mumenoon: 86-90)

(*)

And (as for) those who believe in Allah and His apostles,

these it is that are the truthful and the faithful ones in the

sight of their Lord: they shall have their reward and theirlight. (Holy Quran: Hadid: 19)

(*)

We have not revealed the Quran to you that you may besuccessful. Nay, it is a reminder to him who fears. (Holy Quran:Taha: 2,3)

(*) (Behar al-Anwar: vol. 5; Pg. 196)Just as it can be seen, the common point between these ten

set of verses and traditions is that the manifestation of

religion from God, contrary to the Greek philosophy is not

one unknown and uncertain affair which can be proved by

means of philosophical proofs. Rather making (the people) to

recognize God is fulfilled by God Himself and the Marefat

of God is one innate (Fitrat) Marefat.

By paying attention to these verses one can in shortpresent the mechanism of guidance as such:

The guidance of man passes through the three channels of

definition (of God), reminding and submission and finally


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man is guided on the straight path. And in none of these three

channels any matter by the name of proof of God and

establishment of logical reasoning for existence of God is

propounded.

In the end it is necessary to mention that explaining the

mechanism of guidance, describing the three afore-said

channels and mentioning the various ways for reminding (the

people) and the difference between argumentation and

reminding are all outside the scope of this section and God-

willing, we shall explain them in the future sections.

Over here, suffice it was to bring only a few points to

show that in the method of religion and Prophets, for

introducing God and having faith in Him there exists nothing

such as proof of an unknown affair and abstractional

reasoning like the method of formal logic of Aristotle.

Section Two: Philosophical Theology

(Knowing God)

In this section the main emphasis is on the Eminent Greek

Philosophers i.e. Plato and Aristotle. However, it is

appropriate first to briefly look into the theology during The

Period Of Fantasies and The Cosmologists Before

Socrates and then during the time of Socrates.

Chapter One: Period of Fantasy

The period before Philosophy is usually propounded as the

period of fantasy in Greece and the most fundamental matter,

which is pertaining to the fantasy of this period, is the matter

of gods. It seems that choosing the name fantasy for this

period is having a close connection with the matter of gods


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and divine myths such that the Greeks without any rational

and philosophical analysis were directly considering a

supernatural agent for every natural, social and ethical

manifestations and rather for every thing which they

encountered in this world and they expounded the happenings

with those agents (living) out of this world. These super-

natural agents were the same numerous gods of the Greeks

which were having close connection with the various matters

of this world.

Thus, for expounding the happenings of this world, the

matter of gods was propounded in the Greek culture with

extensive and simple fantasies and without rational and

philosophical examination. These gods, who attracted the

whims and fancies of the Greeks, were accompanied with

analogy, simile and syllogism for justifying the natural and

human affairs. Therefore the Greek gods were mostly having

human figures while some were possessing beastly forms and

they took shape from the syllogism and simile of gods withthe natural agents.

The journey of fantasy did not end here by way of simile.

Rather in the same way, they contemplated biography, ethics,

manner of living, ancestors and sons for the gods and these

were explained in the mould of myths.

Of course, as it was mentioned in the first section the

Greek fantasies were in the form of images, which were

placed upon the previous matter. This prior matter was the

divine Fitrat and the reminding of the previous religions.

That the Greeks turned towards fantasies of gods and not to

any other thing for analyzing the events of this world showstheir special condition and state of affairs.

From the time when human beings began to expropriate

the divine Fitrat (innate disposition) through fantasies, the


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human Greek culture was born. In the subsequent periods,

this kind of expropriation underwent a change and took the

form of philosophical expropriation and finally mystical

expropriation.

It appears that the above explanation explains the most

fundamental factor in the multiplicity of gods. However, this

does not mean that other factors like political and tribal

considerations were not having any effect in aggravating the

multiplicity of gods. Similarly other justifications for the

origin of fantasy of gods have been explained, which are not

inconsistent with the above explanation and it is needless to

mention them.

With regard to the above matter, we mention here a

testimony:

Political and tribal separations added fuel to so many

gods and made impossible the worship of One GodWhen

the religious fantasies of the Greeks came out from the local

limits it became the cause of myths and common gods of theGreeks. For every social and natural manifestation, for each

of powers of the land and the heavens, for every joy, good

fortunes, evils and works the Greeks considered one source

or one god for them. The Greek gods were having human

figures. This too is another specialty of Greece and no other

nation has ever imagined there gods resemble so closely the

human beings With regard to each of the gods, there

existed a myth, which would clarify their race, their human

connection and similarly the customs related to them. These

myths which would arise either out of the local exigencies or

was the product of the poets brought into existence thebeliefs, philosophy, etiquette and history of ancient Greece

In the Greek myths, the world is not the creation of gods. The

world was existing prior to the gods. (Will Durrant - History ofCivilization; New edition; chapter 8; Pg. 197-203)


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The theology at the time prior to philosophy can be

summarized and said as such: During this period, the gods

were propounded in a polytheistic manner through fantasies,

imaginations, simile and syllogism. This theology in general

is categorically opposite to the divine theology and this

disagreement will be discussed in the section of religions.

However the point which is worthy of attention is the

influence which the theology of this period had on the later

periods of philosophy especially during the time of Plato and

Aristotle. This influence was to such extent that the later

philosophers were speaking of gods and the matter of

imagination and analogy too has always been propounded in

Greece.

When Aristotle proves the multiplicity of gods by means

of multiplicity of movement he coincides his ancestors gods

with immutable essences (original movers). He says: On

account of the former ones and ancient forefathers you have

like a heritance remained in your place in the form of amyth He imagined that the original essences are the gods.(Aristotle - Metaphysics)

Chapter Two: Period of Commencement of Philosophy

The birthplace of Greek philosophy and the foremost

Greek philosophers were among the people of Ayooniya

Miltus was the cradle of Ayooniyus philosophy because it

was in Miltus that Thales the first famous Ayooniyus

philosopher sparkled. The philosophers of Ayooniya were

deeply under the influence of variable affairs, nativity and

development, disintegration and death. However, m as much

as these philosophers have employed their mind and intellect

in explaining the Universe they have paid attention to this

point that in spite of every change and transition a thing


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should have a firm and steadfast existence since change is

from one thing to another. Thus a thing which is prior,

fundamental and remaining and takes different forms should

be existing. The philosophy and cosmology of Ayooni is

basically an endeavour in making clear the point that what is

the first agent or the matter of (all) the matters and the source

of each and every thing.

The thinkers of Ayooniya were having differences in the

nature of matter of (all) the matters but all of them were

unanimous in its being material. Thales was of the opinion

that it was water, Anaximans believed it was air, Heraculitis

reckoned it to be fire and so on (History of Kapilstans philosophy;vol. 1; first part from Pg. 25 onwards)

In the philosophy and reflection of this period, the matter

of God and theology is not propounded, the witness being

that some words and references about gods have been

narrated by some of these thinkers.10

In other words, the belief in God, which was propounded

in all the periods, was still not given a place in the mould ofphilosophical system.

Basically, during this period science and philosophy were

not yet distinguished from one another and scientific and

philosophical research too were mostly concentrated in

finding the original agent in the material world and this

situation continued up to the time of Socrates and sophists.

Rational theology had still not a solemn place in the

reflection of the Greeks and whatever has been related with

regard to God in the rational forms and figures and in

philosophical orderly reflection are very insignificant and

imperfect which the best specimen of that can be found in the

philosophy of Anaxagoras.

About him, Aristotle says as such:

In this manner whenever a person would say that intellect


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is the cause of regularity and order in the entire nature just as

it is in the animals, then as against the aimless sayings of the

past people, he is considered to be a wise man. We certainly

know that Anaxagoras was having this opinion. In spite of

this, it is believed that Hermutimus the native of

Klazumanai has spoken about that more than him. (Aristotle -Metaphysics; Pg. 14-15)

Anaxagoras uses intellect as a mechanical tool in themaking of Universe and whenever he became helpless in the

explanation of the cause of existence then, out of necessity he

would bring intellect in the forefront. But in other instances

he reckoned (other) things and not intellect to be the cause of

events. (Same source: Pg. 17)

Parmenides who was one of the philosophers prior to

Anaxagoras disbelieved the presence of any kind of

movement in life and in this way he created problems for the

future thinkers. As such, every thinker after him who

reflected in the affairs of life and nature, instead of

conceiving movement to be a certain and undeniable realityhad to strive hard in its explanation and justification.

Anaxagoras who had imagined the picture of life in the

beginning (intermixed in numerous forms) to be from

innumerable and static matter, when faced with the matter of

power or the power which is entrusted with giving movement

to the original mass and creating the things of the world,

introduced the principle of Nus.

Nus in distinct moments, gives the initial shake to that

unlimited mass and becomes the cause of spinning and

rotation, which accomplishes in various break-up of the

original matter and then continues its motion till it results in

the formation of happenings of nature. Thereafter Nus in

between becomes alien and idle and perhaps becomes only a

spectator to the factory of existence. (The first Greek philosophers-

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fundamentals of knowing god - in greek philosophy and divine religion

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